3 Nephi 16: 16

3 Nephi 16: 16:


“Verily, verily, I say unto you, thus hath the Father commanded me—that I should give unto this people this land for their inheritance.”

 
As a result of the their behavior, the Gentiles forfeit the land. The ones who inherit the land will be “this people” or the ones to whom Christ was speaking. The land will belong to the remnant – those who were standing before Christ at the time of this address.
 
Now, the actual inheritors will not be those people, but those who claim the right as descendants through their fathers. It will not, and cannot be the Gentiles. There were no European migrants in the audience when Christ spoke on this occasion.

We need to know who “this people” is to know who will inherit the land.
 
We also need to know what “this land” was to be able to know if the Gentiles who inherited the “land of liberty” (2 Nephi 10: 11) which would “never fall into captivity except for wickedness” was North America (2 Nephi 1: 6-11).  Hence the relevance of knowing the location of the Book of Mormon lands.

That is such a side-track that I hesitate to even revisit the subject.  I will only add that there are arguments for both North American and Central America.  I think the better argument is for North America. 

The various possessors of the land all have the same condition:  They either follow Christ as they occupy the ground or they are swept away and others who will follow Christ will supplant them.
 
This was established by covenant with Lehi generations before Christ visited with and taught Lehi’s descendants. Lehi recorded the covenant:
 
“Wherefore, I, Lehi, have obtained a promise, that inasmuch as those whom the Lord God shall bring out of the land of Jerusalem shall keep his commandments, they shall prosper upon the face of this land; and they shall be kept from all other nations, that they may possess this land unto themselves. And if it so be that they shall keep his commandments they shall be blessed upon the face of this land, and there shall be none to molest them, nor to take away the land of their inheritance; and they shall dwell safely forever. But behold, when the time cometh that they shall dwindle in unbelief, after they have received so great blessings from the hand of the Lord—having a knowledge of the creation of the earth, and all men, knowing the great and marvelous works of the Lord from the creation of the world; having power given them to do all things by faith; having all the commandments from the beginning, and having been brought by his infinite goodness into this precious land of promise—behold, I say, if the day shall come that they will reject the Holy One of Israel, the true Messiah, their Redeemer and their God, behold, the judgments of him that is just shall rest upon them. Yea, he will bring other nations unto them, and he will give unto them power, and he will take away from them the lands of their possessions, and he will cause them to be scattered and smitten.”  (2 Nephi 1: 9-11.)
 
Christ’s words dovetail with the covenant made with Lehi. The same Lord announcing them both. That condition and lease of this land remains conditional. Keep the conditions and you may be preserved to inherit the land and be numbered with the house of Israel.  Violate them and be swept away.
 
So we see that the times of the Gentiles, as they end, become quite perilous for the Gentiles upon the land. They will forfeit their hold, however improbable it may seem to them at the present. Christ’s Father has declared it so. Who, then, can disannul?
 
The many confident assurances of God’s favor we have do give us comfort, don’t they? They are either true and right, and we have little to fear. Or they are among the abominations that allow foolish, vain and false notions lull us to sleep. The difference between those two propositions is quite alarming. I hate it when we have to make hard choices.

3 Nephi 16: 15

 
“But if they will not turn unto me, and hearken unto my voice, I will suffer them, yea, I will suffer my people, O house of Israel, that they shall go through among them, and shall tread them down, and they shall be as salt that hath lost its savor, which is thenceforth good for nothing but to be cast out, and to be trodden under foot of my people, O house of Israel.”
 
The Gentiles, to whom the restoration of the Gospel came, will fail to repent and return to the Lord, and will doom themselves to destruction.
 
The land reverts back to those to whom it was originally promised.  They, the rightful heirs, will “go through among them, and shall tread them down.” What does it mean to be “tread down?”

When salt has lost its savor, it becomes useless. The preservative has become a contaminant. The corruption, the abominable religion, is worse than what they were before inheriting the fullness of the Gospel. They have sinned against a greater light. And in the process they have rejected the Greatest Light of all.
 
What did the Gentiles do to become salt without savor?  Why are they good for nothing but to be cast out? Why is it appropriate that the Gentiles who previously cast out and trod down previous inheritors should now be trodden down?  What did the earlier heirs do to merit destruction at the hands of the Gentiles? How does the cycle seem to repeat itself in the actions of both of these peoples?
 
Why do the trodden down peoples, who were the first heirs, remain the “Lord’s people” even when they have been dispossessed of the land and destroyed by the Gentiles? Why are the first to become the last, and the last to become the first? Why do such cycles of history repeat themselves? Why is the Book of Mormon unable to help the Gentiles avoid this cycle of destruction? Was the Book of Mormon intended to help the Gentiles avoid their fate? What did the Gentiles do with the Book of Mormon instead of using it as a guide to avoid destruction?
 
These prophecies are spoken by Christ, but ordained by the Father.  What does it tell us about the Father’s involvement with this unfolding history? How does the “foot of my people” reflect symbolically upon the process of destruction? If the Gentiles have rejected the fullness of the Lord’s Gospel, but the feet of those who cry peace are beautiful upon the mountains, why do the one people get trodden and the others tread upon them?  Why are clean feet preserved and the filthy cast out and trodden down?
 
How serious a matter is this Gospel? How should we conduct ourselves toward the Gospel? What is the Gospel’s fullness?
 
This becomes more than interesting; it is gripping.

3 Nephi 16: 13-14


“But if the Gentiles will repent and return unto me, saith the Father, behold they shall be numbered among my people, O house of Israel.  And I will not suffer my people, who are of the house of Israel, to go through among them, and tread them down, saith the Father.”

Here Gentiles are given hope. Although as a group, they will fall away and reject the fullness, if there are any among them who “repent and return” they may still be numbered among those who are the Lord’s people. Those whom He calls “my people.”  Those dear to Him by covenant and promise.

The few who do will be required to “repent and return.” Why do they need to “repent?” Why do they need to “return?” What have they been doing that will require this “repentance” and “return?”  

Does it mean they will not remain in the way, but will have been led out of it? Will they necessarily have to abandon the abominations, or false beliefs, which have become part of their religious traditions?

Where did these false religious ideas arise?  If the Gentiles inherit the fullness of the Gospel, then reject the fullness, what did they first receive? What did they do with what they received?

How can some few still persist and be numbered among the house of Israel?  What must those who “repent and return” accomplish?  How will they be able to accomplish this?

Nephi had described these “few” earlier in a prophecy about our day in 2 Nephi 28: 14:  “They wear stiff necks and high heads; yea, and because of pride, and wickedness, and abominations, and whoredoms, they have all gone astray save it be a few, who are the humble followers of Christ; nevertheless, they are led, that in many instances they do err because they are taught by the precepts of men.”

What does it mean to have “all gone astray?” Does “all” truly mean “all?” How can a “few, who are the humble followers of Christ” exist? Do these “few” “nevertheless err?”

What causes the “few” to err? What does it mean that they are “led, that in many instances they do err?” What does it mean to be “taught by the precepts of men?” Wasn’t that the very problem that provoked the Restoration in the first place? Weren’t men teaching for doctrines the commandments of men? Did that produce only a form of godliness, which had no power?  (JS-H 1: 19.)

Those who “repent and return” will be spared from being trodden down and torn up. Others of the Gentiles, who do not “repent and return” are destined, like the original inhabitants of this land, to be trodden down and torn up. Their inheritance here is probationary. If they fail the probation, they will be swept away. The Gentiles will be gone, just as the earlier civilizations are gone. It will be the Father’s doing.

3 Nephi 16: 12

 
“And I will show unto thee, O house of Israel, that the Gentiles shall not have power over you; but I will remember my covenant unto you, O house of Israel, and ye shall come unto the knowledge of the fulness of my gospel.”
 
Gentiles shall NOT have power over Israel. Gentiles, filled with pride, claiming to hold the power of God, sitting in the Temple of God and acting as if they were God, will lose their grip. (2 Thes. 2: 2-4.) They will be cast down like Lucifer, after claiming they would sit in the congregations of the north, like the Gods. (Isa. 14: 13-15.)
 
These Gentiles will not have “power” over the house of Israel, though they may claim to possess great authority. (D&C 121: 36-37.)  What, then, is the difference between the Gentiles lacking “power,” but holding authority?
 
How will the Lord remember the covenant?

What does it mean to come to “the knowledge” of something, rather than to start believing in something?

 
What does it mean to have the “fulness of [His] Gospel?”
 
What does “knowledge… of the fulness” imply about the degree to which it will be revealed as part of remembering the covenant?
 
Why is the Gentile rejection of the fullness tied to the house of Israel receiving the fullness?
 
Are the basic Gospel Principles the same as the fullness? If not, what is the difference? What do the Gentiles risk when they reject the fullness and focus instead upon the basic principles?
 
How perilous is it for the Gentiles to suppress the mysteries of godliness and retain only the most basic of doctrines as their focus?
 
Unto whom is the Lord to teach doctrine? Who is prepared to hear?  Are they necessarily to be first weaned from milk and prepared to understand meat?  (See Isa. 28: 9-10.)  If that is so, then what do we need to do to wean ourselves off the milk and be prepared to receive weighter matters?
 
When will these things be? How will you know when the spirit begins to withdraw from the Gentiles and blessings begin to be poured out on others of the house of Israel?

Well, let’s keep going…..

3 Neph 16: 11

“And then will I remember my covenant which I have made unto my people, O house of Israel, and I will bring my gospel unto them.”
When the Gentiles have rejected the fullness of the Gospel, the Lord’s memory will be stirred. He will “remember His covenant” again. 
Notice the covenant He will remember is for “His people,” whose interests and inheritance will now be vindicated.  His words will be fulfilled. The Father’s promises will all be realized. But “His people” are not the Gentiles. His people are the remnant to whom the Gospel will come as a matter of covenant and inheritance to reclaim a fallen people. This is the re-grafting of the natural branches referred to in Jacob 5: 67-75.  It is important to note that the Lord of the vineyard was directly involved with the few servants assigned to accomplish this final work of gathering together.  (Jacob 5: 72.) 
This is to be done after the Gentiles (who are the European Latter-day Saints who descend from the bloodlines that overran and dispossessed the native people in North America), have rejected the fullness of the Gospel. Therefore, you should not expect that the institutional church, controlled as it is by those very same bloodlines, will be the means through which this final effort will be accomplished. 
When the time comes, the Lord will “bring [His] gospel to them.”  How will He do this? What “laborers” should we expect to be sent?  How, if the Gentiles have rejected the fullness of His Gospel, will the Gentiles be involved? 
Can Gentiles who are lifted up in the pride of their hearts above all nations of the earth assist? If not, then what Gentiles can assist? 
Isn’t Ephriam to be involved? After all, they have the birthright. Are they not involved? 
If they are, who will it be from among Ephriam? 
How can the remnant to whom these blessings are promised, have still among them a few descendants of Ephriam?  Why will Mannassah, through the remnant, build the New Jerusalem, yet it will be Ephriam through whom the blessings are conferred upon the returning Lost Tribes?  (D&C 133: 26-34.) 
How can the New Jerusalem be the property of the remnant, but there be a group of Ephiamites who bestow crowns?  What must these Ephriamites possess to be able to accomplish this task?  How can they possess it and not be lifted up in pride above all other people of the whole earth?  How can such power be put upon some group and they remain willing to ever bend the knee and confess before Him whose right it is to rule? 
How can the Gentiles both reject the fullness of the Gospel, yet there be some who are of Ephriam who are able to bestow crowns? 
What an interesting picture begins to emerge. Gentile rejection, but  a tiny group of Ephriamite servants whose lives are lived so as to bestow blessings upon others. 
The main body in the New Jerusalem coming from the remnant, who are to build the City of the New Jerusalem, yet within that City a functioning group of Ephriamites who will crown others with glory. All this preparatory to the Lord’s return to a City set upon a hill which cannot be hid. To a location in the tops of the everlasting mountains, where all will gather from every nation. 
Well, let’s keep going to see how much we can figure out from the scriptures to correct our foolish traditions about these future roles and perhaps gain an even better idea of locations. 

3 Nephi 16:10

 
“And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them.”
 
These words come from the Father.
 
The Father has commanded Christ to speak them.
 
This material is important to understand.
 
“At the day when the Gentiles shall sin against the Gospel…”  Not IF.  Not SHOULD THEY HAPPEN TO DO SO. It is in the day WHEN the Gentiles SHALL sin against the Gospel.

The Father has already seen this happen. (D&C 130: 7.)  He has told Christ to speak about it. But it is before the Father and therefore He can speak with knowledge of the coming rejection by the Gentiles.

 
What do the Gentiles do as they reject the Gospel?  They “shall be lifted up in the pride of their hearts above all nations… above all the people of the whole earth.”  Read again the prior post.  The Gentiles take their inheritance of the promised land as their birthright. They presume God’s favor. They mistake their probation and testing as proof of having God’s favor. They are on trial, and presume they aren’t being tested.

What, then, do the Gentiles do with their highly favored status?  The list is sobering:

-Lyings
-Deceits
-Mischiefs
-All manner of hypocrisy
-Murders
-Priestcrafts
-Whoredoms
-Secret combinations
 
Read the list and contemplate how much of this is among us. If we do not murder, do we delight in bloodshed? Are we warlike? Are there people whom we kill daily somewhere in the world to project our national will and great power?
 
Notice that hypocrisy leads to murder. Murder leads to priestcrafts.  Priestcrafts lead to whoredoms. Are we seeing a progression here?  By the time we have whoredoms, have we already passed through murders and priestcrafts?
What are priestcrafts? (2 Ne. 26: 29.)  What does it mean to seek the welfare of Zion? Is “Zion” the same thing as the institutional church? What is the difference? Can a person seek the welfare of Zion without seeking to succeed inside the institutional church?  What is the difference between seeking to be a “light unto the world,” on the one hand, and seeking the welfare of Zion, on the other? Can one seek to be a light pointing to Zion, and never be a “light unto the world?” What is the world? What is Zion? How are they different? Can one who seeks the welfare of Zion ever get praise from the world? Can a person curry favor with the world while also seeking to benefit Zion?
 
If not hiring a whore, do we nonetheless watch with delight the portrayal of sexual license to entertain us, fill our thoughts, satisfy our lusts?  Do you need to hire a prostitute to be practicing “whoredoms?” Utah is one of the largest consumers of pornography in the US. Hence, the continual return to this subject in General Conference.
When they do this, in turn the Gentiles will “reject the fullness of my Gospel.” To reject the fullness is not to reject the Gospel itself.  As we have seen, some fragment of the Gospel remains even when it has turned into “iniquity” and “abomination.” Without some fractured segment of the Gospel to salve the conscious and let the people feel good about their sins, there couldn’t be “abominations.”
 
It is not the “Gospel” which is lost. Rather it is the “fullness of my Gospel” which is rejected and then taken away. It is first rejected, then it is forfeited. The Gentiles lose their entitlement to possess what they have rejected.
 
The Father has decreed it will happen. The Gentiles will change the ordinance and break the everlasting covenant. (Isa. 24: 5.)  What ordinance? What change? Has it happened? If not, what will be required to make a change and lose the “everlasting covenant” by the Gentiles?  I hope to avoid that.

3 Nephi 16: 9

3 Nephi 16: 9


“And because of the mercies of the Father unto the Gentiles, and also the judgments of the Father upon my people who are of the house of Israel, verily, verily, I say unto you, that after all this, and I have caused my people who are of the house of Israel to be smitten, and to be afflicted, and to be slain, and to be cast out from among them, and to become hated by them, and to become a hiss and a byword among them—”
Notice once again the Lord’s motivation for speaking these words: The Father’s “mercies” and the Father’s “judgments” are what drives the coming events in history. The Father is in control and Christ does not question or gainsay the results. The Father’s mercy is not questioned by Christ, nor is there any degree of shame shown for the terrible circumstances which follow from His “mercies.” Nor does Christ hesitate to announce the Father’s “judgments” despite the anxiety which some may feel at hearing the future.
Truth should be delivered in a forthright and plain manner, whether the result is fearful or vindicating; whether you take joy in the news or you cower at what is to come.
Notice, however, that when the Father’s judgment has been given, then the Lord assumes personal responsibility for the punishment to be inflicted. He does not say it is the Father’s punishment. It is His own. Christ will personally be the one who “caused my people who are of the house of Israel to be smitten.” Christ will personally “afflict” and “slay” the people. The Father decides, Christ fulfills. He seeks no cover, looks to no-one else to be held to account, He does as His Father judges.
Why would Christ assume responsibility to “smite” to “afflict” and to “slay” when it is the Father’s judgment?
What does this tell us about Christ’s acceptance of the Father’s decisions?
Is (or has) there been some good result from those whom Christ calls “my people” (i.e., His people) being smitten, afflicted, slain, and cast out by the Gentiles? If so, what good has come to the Lord’s people?  How can these things that have lasted now for over two hundred years have been beneficial to the Lord’s people?  What can we learn about the Lord calling afflicted, smitten and outcast people as “His people” despite their centuries of subordination?
What does the Gentile “hatred” of the Lord’s people do to diminish the Lord’s plans for them? What does casting them out and making them a “hiss and a byword” by the Gentiles do to remove the Lord’s promised blessing and covenant to “His people?”
What foolish pride allows the Gentiles to measure the Lord’s people as stricken, smitten of God and afflicted?  (Isa. 53: 4.)
Why would the Gentiles be put in this position? Why would Israel? What does it do to the Gentiles’ ability to see through the deception of their time into truth which is timeless?  (D&C 93: 24.)
How should the Gentiles view their momentary triumph and unchallenged possession of the land promised to others?
Why are those smitten and afflicted called by the Lord “my people” and the Gentiles referred to as “Gentiles?”
Is the irony of this beginning to dawn on you?  Maybe you should re-read the title page of the Book of Mormon.

3 Nephi 16: 8

3 Nephi 16: 8:

“But wo, saith the Father, unto the unbelieving of the Gentiles—for notwithstanding they have come forth upon the face of this land, and have scattered my people who are of the house of Israel; and my people who are of the house of Israel have been cast out from among them, and have been trodden under feet by them;”
 
So now the time frame is the latter day when the Gentiles have been given this restoration of the fullness. This comment moves forward from the reasons of the restoration to the Gentiles (earlier faithfulness) to the time when the Gentiles have received the fullness.
 
To make the time frame abundantly clear to both the Nephites and to us, the Lord explains in passing that the Gentiles will come to “this land.” The full description of them coming is set out in the earlier prophecy of Nephi as set out at length in First Nephi.  (1 Nephi 13 & 14.)  But here Christ reminds the audience that when the Gentiles come, they will “scatter my people who are of the house of Israel.”
 
Gentiles certainly did come. They did scatter the remnants who were on the American continent. Not only did they scatter them, but they also “cast out” and “trodden down” those populations who were here when the Gentiles arrived. Smallpox wiped out the Great Plains Indians. There were an estimated 20 million plus Plains Indians when Columbus arrived. Smallpox all but annihilated them.  So few survived that by the time of the western push of the United States, it was believed the Great Plains had never been populated.

To say they were “trodden underfoot” is descriptive. The native populations were destroyed. They were conquered. They died.  Their remains returned to the earth upon which the Gentiles trod.

You must keep this image in mind as you read about the future of the Gentiles being trodden underfoot. We will get to that later in this same prophecy by Christ. 

 
“Wo” is pronounced upon those Gentiles who are ‘unbelieving’ toward the Gospel. This is confirmed again in Section 76, describing those who are Telestial. They are religious, and follow even true messengers. However, they follow, believe in, trust and hope for salvation from the messenger, but fail to have faith, believe in, trust and receive salvation through Christ. They even claim to follow Christ. But they fall short of having a saving testimony of Him. It warns:  “And the glory of the telestial is one, even as the glory of the stars is one; for as one star differs from another star in glory, even so differs one from another in glory in the telestial world; For these are they who are of Paul, and of Apollos, and of Cephas. These are they who say they are some of one and some of another—some of Christ and some of John, and some of Moses, and some of Elias, and some of Esaias, and some of Isaiah, and some of Enoch; But received not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant.”  (D&C 76: 98-101.)
 
There is a great gulf between those who claim they follow Christ and those who receive the “testimony of Jesus.” There is a difference between claiming to follow a recognized authority such as Paul, Apollos, Cephas, Moses, Elias, Esaias, Isaiah, John or Enoch on the one hand and “receiving the prophets” on the other.
 
How easy it is to quote a dead prophet. How unlikely it always is to  recognize a living one.

What is meant then by saying “they are of Christ” on the one hand, and saying, “receive not the Gospel, neither the testimony of Jesus?” on the other.  How do you reconcile these two things?  One damns to the Telestial Kingdom, the other exalts.

 
How perilous it is for the latter day Gentiles!

3 Nephi 16: 7

“Behold, because of their belief in me, saith the Father, and because of the unbelief of you, O house of Israel, in the latter day shall the truth come unto the Gentiles, that the fulness of these things shall be made known unto them.”
 
This is a teaching from the first day of Christ’s visit with the Nephites. It is a quote from Christ.
 
The time frame in which the Gentiles were to have “belief in [Christ,]” and merit a special blessing as a result, was the time immediately following the Judean ministry. The Gospel would be taken to the Gentiles and they would believe. The Jews were going to reject Him and oppose His faith, the Gentiles would welcome it and have belief.
 
Now the words Christ spoke and Nephi’s record preserved were from “the Father.”  Christ’s explanation of these prophecies originate with His Father.
 
Gentiles will believe. Moreover, the “house of Israel” will not believe in Him. The result of that acceptance and rejection is the juxtaposition of the roles of Gentiles and Israel.
 
Whereas, the Gospel came to the Jews first, and by the Jews it was transmitted to the Gentiles, later the opposite will occur. The pattern will reverse. It will go from the last back to the first.  (It is an historic chiasm.)
 
Accordingly, the Gentiles will be the ones to whom the restoration of the “fullness” will come in the latter day. The reward for earlier faithfulness is later recognition and reward.
 
Now, it should take no amount of brilliant insight to realize that the restoration involved Joseph Smith. A man of English descent. May have some Israelite blood in him from the earlier disaporia of the Lost Ten Tribes, but he is nevertheless the one through whom the restoration was brought. He is necessarily identified as a “Gentile” in this prophecy by Christ, given by the Father. If Joseph Smith is NOT a Gentile, then the whole promise of the Father and word of the Son is defeated. Therefore, you may know for a surety that the Gentiles are not those nasty non-members. It is US. WE are the Gentiles who receive the first offer in the last offering.
 
So it was that the Father determined and Christ taught that the Gentiles would be the ones to whom the Gospel message would first come in our day. Now we have it. (Or had it anyway.)
This movement from Israel to Gentile and from Gentile to Israel is evening the playing field. This is balancing out the record of history.  It is not that one is more favored than another. Rather it is that each one will have a suitable turn and opportunity to receive what the Lord offers. In the end, no people will be able to say the opportunities were unfair, unequal, or more challenging for one than for another. [I leave it to you to determine why that is so when lives come and go across generations and one dispensation may include different people than another.  It raises the question as to how certain we should be about some of our premises. That, however, is too far afield at the moment. And it may not matter anyway. Today is the day of salvation, not yesterday or tomorrow.  So we should confine ourselves to solving the problem we face at the moment.]
 
The promise is that the “fullness of these things” will come to the Gentiles. What things? What does it mean that the “fullness” will be coming to the Gentiles?  Have the Gentiles in fact received it?

If we received it, what have we done with it? Do we still have it? If not, how do I know that? What will happen if we have not retained that fullness?

 
Fortunately for us, Christ will answer all those questions as He moves along in the message He delivers here.

The talk

“A talk about the first three words spoken by the players in the Endowment”

This is the talk.  This is the talk referring to the King Follett Discourse and this is the talk discussing the pre-existence. If you have received this then you are good to go. If not, be patient – you will. Now go forth and read – and discuss.

CM

On to 3 Nephi

To put Alma’s teachings into a larger perspective you need to understand the pre-earth life. The “picture” you have in your head about that is quite skewed. I’ve tried to unravel it and reconstruct the correct picture in a 42 page long paper. Because of it’s length, it is not appropriate to post it here. However, I am willing to let readers have a copy. It is copyrighted to prevent it from being changed and then attributed to me in an altered form. I am willing to be accountable for every word I speak, write or even think. I am not, however, willing to be accountable for what you think I said, think I wrote, or interpret on your own. Therefore it is copyrighted to prevent an alteration from becoming attributed to me.
 
If you want a copy, send a comment with a return email address to any post on the blog and you’ll get a return email with the attachment. If, after you have read the paper, you want to comment, then the comments should be put on this blog entry.
 
The pre-earth life did not just consist of spirits who were born to a single set of heavenly parents, living happily before coming here, followed by a rebellion led by an older brother. It was far more complex than that. There were those who had exalted themselves before they were born. The definition of exaltation is given in D&C 132.  Joseph Smith had the definition of exaltation, as well as the Book of Abraham, when he made the remark. He knew that to be exalted required they be sealed in a marriage.
 
There were those who were “exalted” and who are called “Gods” in Abraham 4. The wording of the scripture is set out in detail and explained in detail in the paper you can get if you ask. You read that to finish off the missing pre-earth gap in Alma’s teaching.
 
The word “Elohim” is plural. It is plural for reasons explained in the paper.

As I have said in a comment on the Alma 13 materials, I do not think that deep doctrine is what is covered in the caution to not “cast pearls before swine.” I think that comment is reserved only to ordinances. Those are to be kept from being profaned. Deep doctrine is meant to be preached, proclaimed and understood.  Without it, men’s souls are not saved.  And by “men’s souls” I mean mankind, men and women.  All must hear the fullness and be offered it in order to make this life meaningful and fulfill its purpose.  When the doctrine is ignored or suppressed, then those who had a responsibility to proclaim it will be damned for their refusal to sound the alarm.

 
Generally the gentiles are expected in the prophecies to reject the fullness of the Gospel and walk away from it. Therefore, as a gentile, you should be concerned that you do not.
 
Because we need to understand our precarious and limited opportunity as gentiles, I am going to move to Christ’s words in 3 Nephi Chapter 16, beginning at verse 7. That will be the next series of posts.

Alma 13: 31

Alma 13: 31

“And Alma spake many more words unto the people, which are not written in this book.” 

This is often the case. John’s Gospel ended with this observation:  

“And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.”  (John 21: 25.) Records are incomplete. We do not have the full account of Christ’s acts and words. We don’t have Alma’s either.

Mormon was the editor of this portion of the Book of Mormon.  He was the one who determined to omit portions what Alma said to these people on this occasion. From what Mormon left for us to read, his intent is clear. He wanted us to understand the bigger picture of God’s dealings with man, man’s possession of priestly power, and the importance of repentance and defeating religious error. Mormon had seen us, and included specific warnings addressed to us, the Gentiles.  He cautioned us about the Book of Mormon as follows: 

“And then, O ye Gentiles, how can ye stand before the power of God, except ye shall repent and turn from your evil ways? Know ye not that ye are in the hands of God? Know ye not that he hath all power, and at his great command the earth shall be rolled together as a scroll?  Therefore, repent ye, and humble yourselves before him, lest he shall come out in justice against you—lest a remnant of the seed of Jacob shall go forth among you as a lion, and tear you in pieces, and there is none to deliver.”  (Mormon 5: 22-24.)

Mormon knew the book would initially be in the hands of the Gentiles. So you can know we are identified as “Gentiles” in the Book of Mormon. Also, Joseph Smith declared in the dedicatory prayer for the Kirtland Temple that we are identified with the Gentiles.  (D&C 109: 59-60.)  Although Brigham Young and President Joseph Fielding Smith taught that Joseph was a “pure blooded Ephramite.” (Doc. Sal. Vol 3: 253-54.)

The selected materials that Mormon gave to us were targeted to the purpose of the Book of Mormon. The title page (written by Moroni) tells us the purpose: “Written to the Lamanites, who are a remnant of the house of Israel; and also to Jew and Gentile—Written by way of commandment, and also by the spirit of prophecy and of revelation—Written and sealed up, and hid up unto the Lord, that they might not be destroyed—To come forth by the gift and power of God unto the interpretation thereof—Sealed by the hand of Moroni, and hid up unto the Lord, to come forth in due time by way of the Gentile.” 

Gentiles would receive, translate and disseminate the Book of Mormon. But the Gentiles are prophesied to fail in their faith. They are to become full of their own abominations. When they reject the fullness of the Gospel, then it will be taken from them and given back to the remnant.  (3 Ne. 16: 10-11.)

Mormon is using the message from Alma to provide to the Gentiles (who will reject the invitation), an opportunity to understand the fullness which was offered to them. It was intended to remove from them the excuse that they were not given an opportunity and did not understand. Therefore, the Book of Mormon’s primary purpose, to make the Gentiles aware and accountable for their failure, is accomplished by Mormon including this portion of Alma’s teachings. The fact that other portions were left out mean that they would not have contributed to the task before Mormon.

A few of the Gentiles happily may be numbered with the remnant.  (3 Ne. 16: 13.) That is conditioned upon their repentance. The degree and completion of that repentance is shown by this portion of the sermon by Alma which Mormon preserved for us.

We are on notice. We are accountable for how we react to that notice. For the most part, the expectation is that we tell one another in reassuring words that “all is well.” and that “Zion prospers,” and to generally allow our souls to be cheated while we are led carefully down to hell.  (2 Ne. 28: 21-25.)  Still, some few will follow Christ, despite the leaders’ teachings that will cause them to err.  (2 Ne. 28: 14.) 

The Book of Mormon is a record that will be used as evidence we have been warned. In plain language and with sufficient truth to hold us all accountable, this is the standard by which we are to find our way back to the Lord in this last dispensation before His return.  We remain, of course, under condemnation because we are unwilling to do that. (D&C 84: 57.)

What a great and terrible book. What an alarming message. It is no wonder we neglect it so.

Alma 13:30

Alma 13: 30: 

“And may the Lord grant unto you repentance, that ye may not bring down his wrath upon you, that ye may not be bound down by the chains of hell, that ye may not suffer the second death.” 

Alma’s closing remark here is a prayer. He is asking that the Lord “grant unto you repentance.” This is an interesting cause-and-effect way to state the proposition. We cause it by our desire and willingness to become humble and repent. The Lord causes it because without His atoning sacrifice it could not be done.

We receive the effect because we are cleansed by our acts, humility and willingness to accept what is offered. The Lord receives the effect because He has allowed us to join Him in being pure and holy. He acquires a brother (or, more correctly a son). But He has no jealousy, allowing His brothers/sons to sit upon His own throne.  (Rev. 3: 21.)  He wants to have “all things in common” with us.

Alma’s petition goes further to ask that the wrath of God not be poured out upon these people to whom he is preaching. There are, of course, two levels of wrath. One is temporal–here and now. The wicked are often punished here by letting them pursue their own evil course until it destroys them. Repentance in that sense relieves them of the physical, emotional, social, military, economic, and interpersonal disasters they bring upon themselves by their ruinous pursuit of destructive behavior.

The other is eternal–meaning coming after this life. That second “wrath” is a result of leaving this life with accountability for what happened here, and the lack of preparation for the moment when “judgment” is rendered. That “judgment” consists of you finally facing reality. When you are in His presence you can accurately measure the difference between what you are and what He wanted you to become–i.e., like Him. The gulf is so great that you would rather be in hell than in the presence of a just and holy being when you are stained with the blood and sins of your generation.  (Mormon 9: 4.)

I have been in the presence of President Ronald Reagan. I met with President Spencer W. Kimball at the law school at BYU when he would come to visit with his son, who was a criminal law professor there. I shook hands and spoke with Chief Justice Warren Burger for about a half hour in the law library at BYU. I have appeared at the US Supreme Court, the Utah Supreme Court, argued before Federal and State courts in Utah, Idaho, Arizona, Texas, California, Virginia, Washington DC, New York, Oregon, Nevada, Montana and New Mexico. I have seen Congress in session. Although a boy at the time, I was there when President Kennedy came to Berlin and spoke at Checkpoint Charlie, giving his “Ich Bin Ein Berliner” speech.  I have seen many other men who have shaped history. But there simply is no comparison between these mere children, these insubstantial and powerless creatures, and the holiness, power, majesty and glory of the one True Man, clothed in light. You may  see what the world reckons as a “great man” and think he was impressive. But you come from the presence of glory with only one conclusion:  Surely man is nothing, which I had never before supposed.  (Moses 1: 10.)

It is awful, fearful and dreadful to be in the presence of God. You realize the horror of your own darkness. (Gen. 15: 7-18.) You cry out with the realization that you are unclean, living your life among the unclean, and you are not ready for His presence. (Isa. 6: 5.) You are not prepared, and all your careful pretensions dissolve until you stand naked, revealed, hollow and unworthy to stand in His presence.

How, then, does a man stand in His presence? Through the merits and mercy and grace of this, our Lord. (2 Ne. 2: 8.) If your mouth is unclean, He will use an ordinance to cleanse your lips. (Isa. 6: 6-7.)  If you are covered by the blood and sins of your generation, He will cleanse them. (John 13: 5-13.)  If you cannot stand, He will raise you up with His own hand. (Daniel 10: 5-10.)  He is the God of mercy. Your discomfort is relieved by what He does, and this not of yourself, least you should boast. There is nothing in you from which to boast other than the merit and mercy and love and sacrifice given to you by Him.

How can He love so? It defies explanation. Words fail. You can search your lifetime through every word you have ever seen or heard – nothing comes close to being able to describe it. It cannot be spoken….  Too sacred for language to capture. Beyond our power.  So, you are left saying only: “Come, see.”

How, then, can a man come to the judgment and not feel the wrath which they might have overcome by His grace and mercy? Through the merits of Him bestowing upon a man the power to stand in His presence.

Alma’s pain at the thought of these people perishing was real. He was powerless to bring them to Christ. That power consists only in the authorized and truthful declaration of an invitation to come to Him.  But the choice remained in those who, having heard, must decide for themselves whether they will repent. They were free to choose iniquity and abominations. Alma was only able to invite.

The invitation, if rejected, will cause those who die to die yet again.  The way is broad which leads to such eternal deaths.  (D&C 132: 25.)

Alma 13: 29

Alma 13: 29:

“Having faith on the Lord; having a hope that ye shall receive eternal life; having the love of God always in your hearts, that ye may be lifted up at the last day and enter into his rest.”

Here you have faith, hope and charity (or love). You only have a fraction of the understanding of what faith in the Lord means until you have done as Alma is explaining here. True “faith” which is a principle of power, is acquired by the method Alma is preaching.

Hope that one can receive eternal life is not the vague optimism that it might happen – it is a certitude. You have the promise. You know you will have eternal life. You haven’t died and entered into the resurrected state yet. Between the time of the promise and the time you leave this sphere, you have hope. (The way it is used here is defined in Eighteen Verses.)

When God has promised you eternal life then you have “the love of God always in your heart.” It is there through the indelible promise He has made. He has changed your status. He has declared through His own voice what great thing you have become. Therefore it is by knowledge alone that such love resides in the heart of man.

This life will end. But you will be raised up. You know when you are lifted up in the last day it will be the power of God that raises you.  Such power as God employs to lift a man up confers upon such a person eternal life. The promise alone is a power, conferring the right to lay hold on eternal life when the moment comes. No power in earth or hell can rescind God’s word.  (D&C 1: 38.)  It cannot be done. Therefore, you have knowledge that you will not only be raised from the dead, but “lifted up” as well.  Powers, principalities, dominions, exaltations are all promised as yours.

This is how you attain to “rest.” It is the “rest of the Lord” as soon as the promise is made by Him. It is His rest when you inherit it in the last day. The words of the promise are enough to guarantee the inheritance. Therefore once the promise is made it is true enough that you have entered into the rest of the Lord. However, until you depart this life, you remain subject to the difficulties of mortality.  Graduation is assured, but you must tarry for a little while here.
As one possessing this hope, being filled with faith, hope and charity, it becomes your responsibility to raise up others. Hence the ministry of Alma, and Alma’s exposition on the ministry of Melchizedek. God does send true messengers. They can lead you in the way of life and salvation.

Alma 13: 28


“But that ye would humble yourselves before the Lord, and call on his holy name, and watch and pray continually, that ye may not be tempted above that which ye can bear, and thus be led by the Holy Spirit, becoming humble, meek, submissive, patient, full of love and all long-suffering;”

Alma’s formula is quite direct and clear:

“Humble yourselves:” Without humility you are not teachable.  Humility and the capacity to accept new truth are directly related.  This is the character flaw that prevents the Lord from teaching the Nephites when He appeared to them. They THOUGHT they already knew things.  Therefore nothing that contradicted their false notions would be accepted.  Christ advised the Nephites who saw Him descend from heaven to go prepare themselves for His teaching. “Therefore, go ye unto your homes, and ponder upon the things which I have said, and ask of the Father, in my name, that ye may understand, and prepare your minds for the morrow, and I come unto you again.”  (3 Ne. 17: 3.)  This was the Lord telling these witnesses that they were not humble enought to be taught–even by Him!  So the first requirement is no small matter. Are you really humble?  Can you accept truth if it is taught to you?  Even if it contradicts your traditions?  Even if it alienates you from family, friends, comfortable social associations, your neighbors?  (Matt. 19: 29.)  See, humbling yourself is not just some droop-faced, hang-dog expression to wear on your countenance.  Rather it is opening your heart up to higher things.

“Call upon God:”  Not just prayer. Call upon Him. To call is to invite Him to come. How do you call Him?  By devoting yourself, in humility, to living every principle He has taught to you through His messengers and in His scriptures.  It’s not a laundry list of “to-do’s.”  It is meekness and prayerful watching; humbling yourself and accepting what His spirit will advise you to do.  When He testifies to you that you are hearing a true principle, accept it.  No matter the effect it may have upon your life. Change your life, but never abandon His truths. Call, listen, and obey what you are told.  Never close that line of communication.  Don’t trust a message which does not come from Him.

“Watch and pray:”  Answers may come in many ways. Be watchful so you don’t miss them when they are given to you. Pray that you might be seeking, preparing your mind to behold what He sends. Stay tuned, and stay attuned.  Without such diligence you will miss His messages, that come sometimes frequently, but from unexpected sources.

“That ye may not be tempted above that which ye can bear:” Implicit in this is that you may be tempted beyond what you can bear. So how do you avoid falling? Does humility and calling upon God and watching and praying insure that you can avoid an excess of temptation?  How would they all go together?  In particular, how would being “humble” be a protection against this kind of temptation?

Alma connects all this together with the word: “thus.” Meaning as a consequence of the foregoing. As a result of what he’s just told you. As a product of this approach, you will then “be led by the Holy Spirit.” You can’t do what comes next without being so led.  It isn’t in you. Not without help from within through the Holy Spirit.

So, if you do all the above, and then acquire the Holy Spirit to be your guide, then it follows that you will “become humble, meek, submissive, patient, full of love and all long-suffering.” You won’t be imitating humility, but you will be humble with the Holy Spirit’s assistance. You won’t feign meekness, but you will acquire the power to be meek (in the sense it is explained in Beloved Enos). You won’t pretend to submission, patience, love and long suffering, but you will be these things as a result of the Spirit within you.  This will be your character.  Not as the world understands such things, but through the power of the Spirit to lay hold upon such things.

Formulas like this one are inspired statements, providing a road map to the Lord’s methods of changing lives. Alma is making such a declaration and invitation in this sermon. It is amazing, really.  How succinctly he cuts to the core of the matter.